The Blood-and-Fire Mission of the Salvation Army | Christian History The Blood-and-Fire Mission of the Salvation Army Where did this tuba-playing, kettle-wielding social force come from, and what's it all about? Chris Armstrong Subscribe to Christianity Today and get instant access to past issues of Christian History! Christianity Today Weekly (Weekly) CTWeekly delivers the best content from ChristianityToday.com to your inbox each week. Today in Christian History (Daily) A daily newsletter featuring the most important and significant events on each day in Christian History. Christianity Today Connection (Weekly) Get the inside story with this official newsletter of the global media ministry. Email Address Subscribe to the selected newsletters. Free Newsletters Follow @ctmagazine Joan Kroc's 1.5 billion dollar bequest recently put the Salvation Army on the front pages of many newspapers (and raised important questions about the potential effects of wealth on Christian organizations). But we didn't need the reminder—we've known all about the Army for a long time. Or have we? We tend to associate them with Christmas kettles, brass bands, and the upright, do-gooder stance gently mocked in the Loesser musical (and Marlon Brando movie) Guys and Dolls.

Some of us have had more personal contacts: my wife and I still remember fondly the atmosphere of caring and peace in the Army-operated maternity hospital in Halifax, Nova Scotia, where our first three children were born. And in our younger, poorer years, we both sported the latest student chic off the racks of the "Sally Ann" thrift shop on Halifax's grimy Gottingen Street. But do we really know this high-profile national organization? It seems the Army has become such a cultural fixture that the New York Times was actually shocked to discover that it is a Christian denomination whose first allegiance is to its Lord and whose first mission is evangelism. But these commitments have never been far to find. They were the founding principles of this Wesleyan church, and they drove its tremendous nineteenth- and twentieth-century growth. Apostle to the masses William Booth —the Salvation Army's co-founder with his wife, Catherine—was born on April 10, 1829, in Nottingham , England. As Norman Murdoch put it in our Issue #26: William & Catherine Booth , "The Booths were at best laboring class, with little education.

His father, 'a Grab, a Get,' by William's definition, died when William was just 14. By that time William was helping to earn the family income by working as a pawnbroker's apprentice. Mrs. Booth ran a small shop in a poor Nottingham district where she sold household wares." Converted at 15 by Wesleyans (British Methodists), Booth soon became caught up in the soul-saving fervor of visiting American Methodist revivalist James Caughey and the bold and systematic approach of Caughey's compatriot, evangelist Charles Grandison Finney . Murdoch tells how Booth set out with a group of friends to evangelize Nottingham's poor. "They held nightly open-air addresses, after which they invited people to meetings in cottages. Their use of lively songs, short exhortations calling for a decision for Christ, visitation of the sick and of converts (whose names and addresses they recorded) all anticipated methods Booth would write into Salvation Army Orders and Regulations thirty years later." In the 1885 publication All About the Salvation Army, William Booth himself sketched the next phase of his ministry in the third person: "General Booth ….

became a minister of the Methodist New Connexion, and traveled in a great many parts of England, seeing great success in winning souls, until the year 1861, when he resigned his position as a regular minister, and gave himself up, with his wife, to evangelistic work. After this their labours were very largely owned of God, thousands being received into the various churches as the result. In the year 1865, Mr. Booth was led, by the Providence of God, by no plan or idea of his own, to the East of London, where the appalling fact that the enormous bulk of the population were totally ignorant and deficient of real religion, and altogether uninfluenced by the existing religious organizations, so impressed him that he determined to devote his life to making these millions hear and know God, and thus save them from the abyss of misery in which they were plunged, and rescue them from the damnation that was before them." The result of this vision was the East London Christian Mission, which in 1878 became the Salvation Army. At the meeting where the change took place, Booth and his colleagues announced, "The Christian Mission has met in Congress to make War.

It has organized a Salvation Army to carry the blood of Christ and the fire of the Holy Ghost into every corner of the world." What the Salvation Army believes Eleven articles of faith were included in the 1878 document establishing The Salvation Army. These are still, today, part of the "Articles of War" that each prospective "soldier" in the Army must sign: "1. We believe that the Scriptures of the Old and New Testaments were given by inspiration of God; and that they only constitute the divine rule of Christian faith and practice. 2. We believe there is only one God, who is infinitely perfect—the Creator, Preserver and Governor of all things—and who is the only proper object of religious worship. 3. We believe that there are three persons in the Godhead—the Father, the Son and the Holy Ghost—undivided in essence and co-equal in power and glory. 4. We believe that in the person of Jesus Christ the divine and human natures are united; so that He is truly and properly God, and truly and properly man. 5.

We believe that our first parents were created in a state of innocency but by their disobedience, they lost their purity and happiness; and that in consequence of their fall all men [sic] have become sinners, totally depraved, and as such are justly exposed to the wrath of God. 6. We believe that the Lord Jesus Christ has, by His suffering and death, made an atonement for the whole world, so that whosoever will may be saved. 7. We believe that repentance toward God, faith in our Lord Jesus Christ, and regeneration by the Holy Spirit are necessary to salvation. 8. We believe that we are justified by grace, through faith in our Lord Jesus Christ; and that he that believeth hath the witness in himself. 9. We believe that continuance in a state of salvation depends upon continued obedient faith in Christ. 10. We believe that it is the privilege of all believers to be 'wholly sanctified,' and that their 'whole spirit and soul and body' may 'be preserved blameless unto the coming of our Lord Jesus Christ' (1 Thessalonians 5:23). 11.

We believe in the immortality of the soul; in the resurrection of the body; in the general judgment at the end of the world; in the eternal happiness of the righteous; and in the endless punishment of the wicked." The "submerged tenth" Before the mid 1880s, Booth tended to see social services as a diversion from revivalism. Early Salvationists had begun various charitable enterprises, but it was only in the decade leading up to the writing of his widely acclaimed book In Darkest England and the Way Out (1890) that Booth changed his mind and integrated the social and spiritual emphases. In Issue 26, Murdoch tells how the firebrand evangelist was inspired by Salvationist workers on the urban "front lines" to begin working for the social salvation and physical well-being of the poorest city dwellers: "Social reform was in the air when Salvationist slum sisters living in London established refuges for unfortunate women in Soho and Picadilly areas.

When the Salvationists discovered that slum dwellers, mostly Irish and southern and eastern European immigrants, opposed their Wesleyan/holiness salvation message as foreign to their culture, they opened homes for 'fallen women' and orphaned 'waifs and strays,' hunted down drunkards, and met released prisoners …. at prison gates. The example of these women led the Booths to join the 1885 'Maiden Tribute' crusade of W. T. Stead, editor of the Pall Mall Gazette. Their efforts brought to world attention the need for legislation to save girls under sixteen from white slavery in London and Paris brothels. In short, 'social' Salvationists began to change the mind of William Booth." But there was another factor in Booth's change of heart, says Murdoch. This was the early Salvation Army's woeful inability to reach the "heathen masses" in urban slums.

By 1888, "while the Army grew in working-class neighborhoods, it declined in the poorest slums," especially around Booth's East End headquarters, where "surveyors could scarcely find a Salvationist." In his Darkest England, Booth called these destitute Londoners the "Submerged Tenth." They comprised "(1) those who, having no capital or income of their own, would in a month be dead from sheer starvation were they exclusively dependent upon the money earned by their own work; and (2) those who by their utmost exertions are unable to attain the regulation allowance of food which the law prescribes as indispensable even for the worst criminals in our gaols…. . Three million men, women, and children, a vast despairing multitude in a condition nominally free, but really enslaved—these it is whom we have to save." Solidarity with the poor The Salvation Army's ministry was never one of condescending charity, in which the rich and cultured went "slumming" with baskets of food and lessons on home management and hygiene. According to scholar E. H.

McKinley, the early leaders including Booth "had come to Army work from social backgrounds that ranged from the respectable working class, at best, to the ranks of the desperately poor." They ministered to the destitute out of solidarity, not superiority. From the beginning, the Army did attract support from all ranks—including the Joan Krocs of their day. Occasionally, McKinley writes, "a person from a good social background would actually join the Army. Frederick de Lautour Tucker, a high-ranking colonial official who became an officer in the Army and later Booth's son-in-law, is a notable example. "With a handful of such exceptions, however, the Army's early leaders had been poor. They knew poverty, its terror and futility, and they knew how little the light of the Christian gospel had penetrated the vast, dismal acres of city slums in which they had passed their lives. They now felt called to return there with the Good News that God and The Salvation Army loved all people alike." The Salvation Army's dual emphasis on living the Christian life and helping the poor has changed our world immeasurably.

And it continues to stand as a challenge to those Christians—I include myself—who have become too fond of the comforts afforded by our middle-American lifestyles. If you would like to know more about William Booth's brand of religion, our Issue 82: Phoebe Palmer and the American Holiness Revival, mailing late this May, will delve more deeply into the unique combination of spiritual and social salvation that marked the Salvation Army and other Wesleyan-derived groups. BBC - Religions - Christianity: Salvation Army Salvation Army Last updated 2009-07-30 About the quasi-military Protestant Christian group known as the Salvation Army, its organisation, charity work and famous connection with music. On this page Introduction Introduction The Salvation Army is a Protestant denomination of the Christian Church with over 1.6 million members in 109 countries. In the UK there are over 800 Salvation Army parishes (known as corps), over 1,500 ordained ministers (known as officers) and 54,000 members (including senior soldiers, adherents and junior soldiers). Salvation Army officers wear a military-style uniform, though some officers may wear a more informal uniform when undertaking certain duties.

Members of the church often choose to wear a uniform, but are not required to do so. Salvation Army halls are registered as places of worship. Salvation Army officers are ordained ministers of religion, and can conduct weddings and funerals. The Salvation Army is famous for its work with people who have fallen on hard times: it offers help to the elderly, the young, offenders, drug addicts and blind and disabled people; it provides food and shelter for the homeless and operates food distribution centres. The Salvation Army was founded in 1865, in the East End of London, by William Booth. Booth was an evangelist who wanted to offer practical help to the poor and destitute as well as preaching the Gospel to them. It was originally called the Christian Mission, but changed its name to the Salvation Army in 1878.

In brief The Salvation Army is an evangelical Protestant denomination of the universal Christian Church It is a 'holiness' movement Its message is based on the Bible Its ministry is motivated by the love of God Its mission is: to preach the gospel of Jesus Christ to meet human needs in His name without discrimination Its theology is mainstream Protestant It is famous for: its family member tracing service its quasi-military structure the uniform worn by members its music It was founded in 1865 in London, England, by William Booth The name Salvation Army dates from 1878 Statistics 1.6 million members (including senior soldiers, adherents and junior soldiers) Found in 109 countries 15,339 corps (parishes or church units) 17,346 full time ministers (officers) 1,000 schools and 250 hospitals and clinics worldwide, in impoverished areas 2,500 bands - both brass ensembles and other styles of music UK Over 54,000 members (including senior soldiers, adherents and junior soldiers) Over 800 corps (parishes or church units) Over 1500 full time ministers (officers) Salvation Army officers with

 Lorraine Kelly and Philip Schofield launching the annual Pass the Parcel Christmas Toy Appeal © Odds and ends "Strawberry Fields Forever" in the Beatles 1966 song by that name, is John Lennon's nostalgic reference to a Salvation Army orphanage called Strawberry Field in Woolton, England.

Lennon is said to have played with childhood friends in the trees behind the orphanage when he was a boy. The phrase 'on the wagon' was coined by men and women receiving the services of The Salvation Army. Former National Commander Evangeline Booth - founder William Booth's daughter - drove a hay wagon through the streets of New York to encourage alcoholics on board for a ride back to The Salvation Army. Hence, alcoholics in recovery were said to be on the wagon. History William Booth The Salvation Army was formed in England in 1865 by William Booth, a former Methodist minister. Booth had his first real religious experiences with the Wesleyan Methodists in his early teens. He was converted to Christianity in 1844, and gave his first sermons at the age of seventeen in Nottingham in 1846. By the 1850s he was working as an evangelist amongst the poor and uneducated. Booth was something of a maverick and didn't fit easily in the ranks of existing religious institutions.

After falling out with several churches he decided to strike out alone and launched the 'Christian Mission to the Heathen of our Own Country' in 1865 from a tent in Whitechapel, a poor district of London. Booth believed that instead of standing at the door of the church saying "why don't you come in?" Christians must go out and meet the world on its own terms. A working class church Booth felt that the mainstream churches in Britain were too middle-class to be successful in bringing God to the masses. The Salvation Army was not middle-class. Booth's followers and those who joined him in the work were drawn from the poor. As a result, most Salvationists understood working-class people and values and could speak to them on their terms. This greatly helped Booth's mission to succeed. A single leader The movement grew rapidly but by 1877 it became clear to Booth that it would only succeed if it was directed by a single strong hand - his own. He took control of the Army saying, "I am determined that Evangelists in this Mission must hold my views and work on my lines," and he ran the Army as a dictatorship, taking personal authority over everything.

The modern Army is no longer run like this - its leadership is consultative rather than autocratic. A Salvation Army Since Booth saw his movement as engaged in a spiritual battle against the forces of sin it was logical that he should adopt a military metaphor that had a long history in Christianity. In 1878 the mission adopted the title of 'Salvation Army', seeing itself as: a Salvation Army to carry the Blood of Christ and the Fire of the Holy Ghost into every corner of the world William Booth It adopted a quasi-military structure the same year and Booth ceased to be the General Superintendent and became simply 'The General'. To boldly go Like secular soldiers, the Salvation Army had to go to the most dangerous places to attack the enemy. To save the souls of the poor they carried their battle into the roughest and toughest places of British cities. Their only weapon was the word of God, backed up by music. They were not always welcome - in 1882 over 600 Salvationists were physically assaulted in the UK, including women and children. The War Cry (the Salvation Army journal) reported one incident like this: The storm raged, the wind blew, rain and snow came down.

Stones were thrown, a brickbat striking the head of Sergeant Fellowes, breaking his head, and causing the loss of a pint of blood. He was taken to the hospital, had his head bandaged, and came back leaping and praising God. War Cry Marching band wearing an old style of Salvation Army uniform - other kinds of music are also used in modern services Making saints out of sinners Booth's first aim was to save fallen human beings from sin by converting them to Christianity, but he wanted to do more; to turn them into saints. They wouldn't be saints because they were morally perfect; they would be saints because they were God's chosen, because Christ was alive in them, and because they would dedicate their lives to building God's kingdom on earth. Their mission was quite simple - to save other souls for Christ. They had been 'saved to save'. Tools of mission Help to the poor Despite Booth's early experiences with the poor of Nottingham, the Army was not created to be an instrument of social change. Apart from a few minor projects, the early Army concentrated on pure evangelism - on prayer and preaching - to win converts.

In the middle of the 1880s senior Army officers realised that poverty was a serious obstacle to their mission - people found it hard to think about the state of their souls if they were worrying about where the next meal was coming from. A key worker talking to a resident in a Salvation Army hostel © So the Army began to set up centres where people could find food and shelter. This initiative gave them a new access to people living in extreme poverty, and there were many of those in Victorian England. Belief not argument The Army did not try to convert people to Christianity by using logic to convince them that Christianity was true. The Army's great engine of conversion was prayer. As Booth put it, "Argument never opened the eyes of the blind. Do not argue, but pray." An Army catch-phrase is "prayer at the centre of our mission and mission at the centre of our prayer." Lives not argument "It's not the arguments that convince them, it's the lives." The Army believes that the behaviour and lifestyle of Salvationists comprise another powerful weapon of conversion. They seek to set an example by living in love and unity in a world of separateness and conflict and loving people who are hard to love.

The music Music has always been important to the Salvation Army. William Booth famously asked 'Why should the devil have all the best tunes?' The Salvation Army's first band was "recognised" by William Booth in 1879. It consisted of Charles Fry, a local builder in Salisbury, and his three sons. Salvation Army preachers in Salisbury were being attacked by local rowdies at their open air meetings. Fry and his sons offered to act as bodyguards and brought their instruments to accompany the singing. The music turned out to reduce tension, as well as drowning any shouts and abuse. Fry is commemorated by a blue plaque in Salt Street, Salisbury. A Salvation Army choir © In 1880 Booth issued a General Order in the War Cry encouraging the development of brass bands. The same year saw the publication of the first book of Salvation Army music; another volume followed in 1883. One of the secrets of the Army's musical success was its technique of taking well-known music-hall and the popular songs and giving them a Christian text. Although the Army does use many traditional hymn tunes, this use of unchurchy popular melodies gives a unique sound to Salvation Army worship.

The Salvation Army now has approximately 2,500 brass bands worldwide, among other musical styles used in their worship. A Salvation Army brass band is made up of cornets (Eb and Bb), flugelhorn, alto horn, euphonium, baritone, trombone (tenor and bass), tuba (Eb and Bb) and percussion. Other ensembles are also used. Modern evangelism The Salvation Army has recently (2004) looked at the evangelical techniques needed for the modern age. It believes that the church should look beyond mere techniques and focus on the fact that "relationships are fundamental to the task of evangelisation". And while the Army acknowledges that the internet and other media have a part to play it notes that some things never change: People who are highly literate and technologically aware, as well as those who are traumatised or dispossessed, often hunger for someone to actually talk and listen to them. Salvation Army Agape and ALOVE Agape (a Greek word pronounced a-ga-pay) is a Christian term meaning spiritual, platonic and selfless love. 'God is love' says the Church, but what does love really mean?

2000 years ago, Jesus' friends faced the same question. They went to great lengths to find a word for God's love that set it apart from soppy love, puppy love, lust, adoration or infatuation and staked a claim to the word 'agape'. Today, The Salvation Army is making up its own word ALOVE. ALOVE is agape in English. ALOVE is a Godly, gritty, unconditional, sacrificial and vibrant love. Salvation Army The ALOVE initiative ("it rhymes with above") was launched in March 2004. It is aimed at getting youths and young adults involved with the Salvation Army. Beliefs Salvation Army beliefs The Salvation Army is a mainstream Protestant church. Its beliefs are based entirely on the Bible. There is nothing unusual about the doctrines held by members of the Salvation Army - they are much the same as those of other evangelical protestant groups. What is different is the passion with which Salvationists hold these beliefs, and the way it fills them with a desire to fight the evils of the world and save other people from sin and damnation. Salvationists hold their beliefs with "infectious joy".

They "glorify their Lord by living as rejoicing Christians. The world has gloom and sadness enough of its own. The joy of the Lord is the strength of the Army spirit." Salvationists don't retire to the quiet of a religious community to keep themselves pure; they plunge joyously into a sinful world to bring freedom to those in chains. The Army describes itself like this: The Salvation Army is a fellowship of people who have accepted Jesus Christ as their personal Saviour and Lord and whose common aim is to induce others to subject themselves to the lordship of Christ. Salvation Army The eleven articles of faith The core doctrine of the Salvation Army is set out in its eleven articles of faith: We believe that the Scriptures of the Old and New Testaments were given by inspiration of God: and that they only constitute the Divine rule of Christian faith and practice. We believe that there is only one God, who is infinitely perfect, the Creator, Preserver, and Governor of all things, and who is the only proper object of religious worship. We believe that there are three persons in the Godhead - the Father, the Son and the Holy Ghost - undivided in essence and coequal in power and glory.

We believe that in the person of Jesus Christ the Divine and human natures are united, so that He is truly and properly God and truly and properly man. We believe that our first parents were created in a state of innocency, but by their disobedience they lost their purity and happiness; and that in consequence of their fall all men have become sinners, totally depraved, and as such are justly exposed to the wrath of God. We believe that the Lord Jesus Christ has, by His suffering and death, made an atonement for the whole world so that whosoever will may be saved. We believe that repentance towards God, faith in our Lord Jesus Christ and regeneration by the Holy Spirit are necessary to salvation. We believe that we are justified by grace, through faith in our Lord Jesus Christ; and that he that believeth hath the witness in himself. We believe that continuance in a state of salvation depends upon continued obedient faith in Christ. We believe that it is the privilege of all believers to be wholly sanctified, and that their whole spirit and soul and body may be preserved blameless unto the coming of our Lord Jesus Christ.

We believe in the immortality of the soul; in the resurrection of the body; in the general judgment at the end of the world; in the eternal happiness of the righteous; and in the endless punishment of the wicked. Practical implications of belief The Army summarises the practical implications of its beliefs like this: All people are sinners in need of salvation The atonement made by Jesus avails for all Conversion is an inward spiritual change wrought by the Holy Spirit Salvation from sin should lead to holiness of life The ministry of all believers The Salvation Army, like many other protestant churches believes that all believers have a ministry to "proclaim the glorious gospel with urgency and in whatever way they can through their lives and through their words." The Army teaches that believers live out their religious vocation through their service to the community. Holiness The Salvation Army sees itself as a "holiness movement". It describes 'holiness' as 'Christlikeness' and says that Salvationists should: ...earnestly strive to become wholly devoted and obedient to God, strong and upright, true, pure, kind, loving and humble - in one word, holy, like Jesus.

Salvation Army The military metaphor The military metaphor of the Army has a long history in Christianity which sees the Church engaged in spiritual warfare. It was used in both the Old and the New Testaments of the Bible and many Christian writings and hymns use military imagery. The Army uses military features such as uniforms, flags and ranks to identify, inspire and regulate its activities. Booth's wife Catherine put it like this: Soldiers of Christ must be abandoned to the war. They must be thoroughly committed to God's side; there can be no neutrals in this warfare. When the soldier enlists and takes the Queen's shilling, he ceases to be his own property, becoming the property of his country, going where he is sent, standing at any post to which he is assigned, even if it be at the cannon's mouth. He gives up the ways and comforts of civilians and goes forth with his life in his hand, in obedience to the will of his sovereign. If I understand it, that is just what Jesus Christ demands of every one of his soldiers, and nothing less. Catherine Booth Sacraments Unlike other Christian churches the Salvation Army does not recognise any sacraments, such as baptism or communion, as essential.

The Army does not teach that sacraments are wrong, but it believes that they are unnecessary, and may be unhelpful to some. Early Salvationists were concerned that many Christians had become too attached to rituals as outward signs of spiritual grace. The Salvation Army places the emphasis on personal faith and on a spiritual relationship with God which doesn't depend on anything external. Modern day Salvationists avoid sacraments for the following reasons: The most a sacrament can be is a symbol Meaningful symbols can very easily become meaningless rituals Sacraments can't change the heart and life of a person - that can only happen through faith in Jesus Christ Jesus did not intend to create any sacramental ceremonies and there is little or nothing in the Bible to support sacraments Sacraments have proved divisive in Christian history Sacraments are an element of Christianity that may obstruct the conversion of those who have abandoned more formal churches Communion Because of this, the Salvation Army does not hold communion or any other form of Eucharistic service. However, it does not ban Salvationists from taking communion as a sign of fellowship when they attend another church. Salvationists believe that Jesus is present and can be remembered and celebrated at every meal, not just at a sacramental breaking of bread.

Baptism The Army has its own ceremony for becoming a member of the church (a Soldier) - the equivalent of baptism or confirmation - but the army ceremony does not involve water and is not sacramental. The Army does not ban Salvationists from getting baptised in another church if they wish to do so. Relations with other churches and religions Salvationists treat other Christian churches with respect and pray that God may use them to bring sinners to himself. William Booth expressed this by saying that Salvationists do not see it as their God-given task to protest against the doctrines or practices of other Christians, but to attest the gospel message about the saving work of Christ. The Army takes part in activities to promote unity, understanding and practical co-operation between the various Christian bodies. In many countries the Salvation Army co-exists with non-Christian faiths. It respects the sincerely-held beliefs of devout non-Christians, and does not regard conflict or bitter controversy as suitable means to making known the good news of Jesus. Organisation Parish level The Salvation Army name for a parish is a Salvation Army Corps. Corps are led by officers, the Army equivalent of ministers.

Those involved in a corps are divided into: officers - ordained ministers of religion soldiers - those who have accepted the Christian faith and live a Salvationist lifestyle adherents - people who make the Army their church but have not taken on the same degree of commitment as soldiers people who share other aspects of the corps programme those who simply attend Army meetings to worship Only officers and soldiers are counted as full members of the Salvation Army. Salvation Army officers Leadership in the Army is provided by commissioned officers who are ordained ministers of religion. A Salvation Army officer talking to a homeless man © Salvation Army officers were not always regarded as ordained, but in 1978 the Army modified the commissioning ceremony to "emphasise the fact that Salvation Army officers are ordained ministers of Christ and His gospel." This was confirmed in 2002. The Army does not make a sharp division between sacred and secular - all believers are members of the priesthood - and it believes that all soldiers could theoretically carry out any ministry that an officer could, except where secular law rules otherwise.

However the Army recognises that some individuals are called to particular types of ministry, and acknowledges this by commissioning some soldiers as officers to take on the ministries of preaching, evangelisation or administration, and to exercise authority within the church. This division has never inhibited Salvationists from giving their all; the Army does not have an active clergy and a passive laity - it operates as a combined and effective spiritual force. Some distinguished Salvationists were never commissioned as officers, including Booth's wife Catherine, and the early Salvation Army activist, George Railton. Officer training Salvationists accepted to become officers receive two years' residential training. In the UK this is at the William Booth College in Camberwell, South London. At the end of the training period, cadets sign a covenant with God and The Salvation Army in private. This is followed by a public ceremony in which they are ordained, commissioned and appointed as ministers of the church. International leadership The General directs Salvation Army operations throughout the world through the administrative departments of International Headquarters, based in London. The High Council elects the General. It consists of all Commissioners on active service and of all other territorial commanders who have held the full rank of Colonel for two years or more.

The Chief of the Staff is appointed by the General and is the Army's second-in-command, who holds the rank of Commissioner, and acts as the Army's chief executive. Zonal leadership The world is divided into zonal territories, which are themselves divided into smaller, usually national, areas. National leadership Leadership within a territory is delegated by the General to a territorial commander appointed by him. The administration of Salvation Army work in the UK and Ireland is further devolved to 18 divisional headquarters. Symbols Salvation Army symbols These are purely symbols - Salvationists do not regard them as sacred, but they treat them with great respect. The motto - Blood and Fire The motto emphasises key points of Salvation Army belief: 'Blood' for the death of Jesus which saved Christians from sin 'Fire' for the power of the Holy Spirit which helps Christians live holy lives. The badge The Salvation Army badge symbolises the important features of the faith.

The 'S' in the centre stands for salvation The cross represents the death of Jesus The swords represents the fight against sin The surrounding shape of the sun represents the fire and light of the Holy Spirit The crown reminds Salvationists that Heaven is the reward of all those who love and serve God The flag The flag consists of a blue border surrounding a red background, in the centre of which is a yellow star. The flag bears the Army's motto 'Blood and Fire'. The blue border represents holiness - the holiness of God and the holy lives Christians are called to live Red is a reminder of Jesus' blood shed when he was crucified, and his death that freed humanity from sin The yellow star represents the power of the Holy Spirit The mercy seat The mercy seat is found in every Salvation Army meeting hall. It's a bench at the front where people can kneel. The mercy seat has two main uses. When a person decides to become a Christian they often make a public commitment by kneeling at the mercy seat during worship. However it is important to realise that the act at the mercy seat is a public statement that God has changed something in the believer's soul; it does not itself make any change in the believer.

People who are already Christians also kneel at the mercy seat, either as a public demonstration that they are re-dedicating themselves to God, or in order to pray in a special way about a particular decision or problem affecting their lives. People can also kneel at the mercy seat as a simple act of worship. The mercy seat is a very old idea, found first in the Old Testament, where it was the holy place where God's presence was believed to be and where he communicated with his people. Salvationists do not believe that the mercy seat is a piece of furniture with special spiritual properties; whenever and wherever a person meets in spirit with God, that is a 'mercy seat'. Uniforms Salvation Army uniforms denote rank by different trimmings on the epaulets and/or collars of their uniforms. A soldier has plain black or blue epaulets. Officers have red felt patches on collar and epaulets and their rank is shown by silver stars and/or crest, e.g. a captain has two silver stars on his epaulets, a major has a silver crest. Local officers are indicated by the initials on the sleeve of their uniform, eg CT - corps treasurer, YPSM - young people's sergeant-major.

The uniform is not intended to identify Salvationists as in any way better than other people. The Army believes that wearing the uniform brings many benefits: It identifies its wearer as a professing Christian It identifies its wearer as a 'servant of all' It is a visible invitation to others to seek the help in spiritual and social matters which a Salvationist can give It reminds its wearer to act in a way worthy of their calling It creates a feeling of comradeship with other wearers of the uniform It allows a soldier to represent the Army whatever his or her errand may be Life-stage ceremonies Dedications not Christenings The Salvation Army does not have a christening ceremony - children undergo a ceremony of dedication instead. In this ceremony parents thank God for the gift of their child and promise to provide a Christian upbringing. Salvationist parents also promise to bring up the child in a Salvationist lifestyle and with Salvationist standards. This ceremony differs from Christening in two main ways: The promises are made by the actual parents, not by godparents or sponsors The ceremony does not make the child a Christian or a Salvationist; children make that choice for themselves when they are old enough The ceremony The dedication takes place during a normal Salvation Army meeting for worship.

Thanks are given to God for the new life. The officer conducting the ceremony reminds the parents of the promises they are making and they agree to keep them. The promises are to care for the child and protect her or him from harmful things as far as possible. The officer then takes the child in his or her arms and, praying for the child by its full name, asks God to bless the child and guide the family. People in the congregation are asked to encourage and help the child as he or she grows up. After the prayer, the child is given back to the parents. A dedication certificate is presented and the dedication register is signed. Becoming a junior soldier Children can become junior soldiers from the age of seven. They sign a simple statement that they love God and have asked to be forgiven for their sins. They promise to try to follow the example of Jesus. A short course of Christian teaching is given. At a simple ceremony the child receives a badge and certificate of acceptance. Becoming a senior soldier This initiates a person as a full soldier in the Salvation Army. It can take place at any time after the age of fifteen. The spiritual meaning of this is similar to confirmation or baptism in other churches.

The person must: Demonstrate their personal Christian faith and way of life Undergo a short course of teaching and discussion Accept and sign the Articles of War this is a document setting out the Salvationists' beliefs and promises Affirm and sign these promises at a simple public ceremony in which they stand under the Army flag and: publicly acknowledge their salvation from sin state their belief in the Army's doctrines promise to live by the standards laid out in the Articles of War sign a copy of the Articles of War This is followed by prayers which ask God to help the person keep these promises Marriage The Salvationist wedding ceremony is very similar to any church wedding, but with some unique Salvation Army additions.

For example: The Salvation Army flag is prominently displayed, indicating that the marriage includes a spiritual commitment The bride and groom may wear uniform if they are both uniformed Salvationists (though this is increasingly rare) When both bride and groom are Salvationists, they promise to support each other spiritually and in their work for the Army in addition to making the conventional marriage vows A band may provide music and/or a guard of honour Alcoholic drink may be provided at the reception, though the bride and groom, and any other Salvationists present, would not consume it One question frequently asked is "who can Salvationists marry?" - and people are often surprised that the answer is "anybody that the law permits". Salvationists don't have to get married to other Salvationists (but very often they do); they don't even have to marry other Christians (although they almost always do). In earlier days Salvation Army officers were only allowed to marry other officers if they wanted to continue their work. This is now changing and Salvation Army officers have more freedom in their choice of partner. However this will make little practical difference, as officers often choose to live out their ministry as a husband and wife partnership.

Funerals Salvationists believe that when the physical body dies, the soul or spirit continues to exist in another dimension. This new dimension could be Heaven or 'glory' in which God is present, or hell which is the absence of God. Salvationist believe that those who have accepted God will go to Heaven, and so they use the phrase "Promotion to Glory" to refer to the death of a Christian. Salvationists may be buried or cremated. Salvation Army funerals have an atmosphere of joy and hope, since despite the sadness of losing a family member, friend or colleague, there is joy in the belief that the dead person is happy in a new existence with God. So instead of black the Army's funeral colour is white, and the flags which are walked to the graveside are draped with white ribbons. Soldiers attend funerals in uniform and may wear a white ribbon round the sleeve of their tunic.

Salvation Army funeral traditions include: A cap, Bible and Salvation Army song book placed on the coffin A white ribbon at the top of the flagpole A brass band leading the cortège, though this is increasingly rare An appeal to those present to be aware of the wisdom of accepting God Social work Social work The Salvation Army is famous for its works to help the poor and needy. Members pride themselves on being "doers of the word and not hearers only" and emphasise rolling up their sleeves and getting on with it. The Salvation Army helps believers and non-believers equally. Practical care is never offered - or refused - on the basis of belief. The Army hopes that those it helps will become Christians, but it doesn't require them to do so. The Army's social work is a religious activity. Members of the Army are inspired by their belief in a loving and caring God to show their love for humanity and their practical response to human need. In this they follow the teachings of Jesus.

I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was sick and you visited me, I was naked and you clothed me, I was in prison and you came to see me Matthew 25:35-36 Social work or spiritual work The Salvation Army sees no conflict between spiritual and social ministry. It seeks to serve people so as to satisfy both the spiritual and social dimensions of their needs. The Army believes that this approach shows the very essence of the Gospel. Salvationists affirm the following: The Salvation Army has chosen to be neutral in the debate over stem-cell research. Debt Debt is seen as a great evil. Salvationists should avoid getting into debt and only accept credit transactions (including mortgages) after making sure that they will be able to repay on time. They are expected to resist any temptation to live above their means. Discrimination The Salvation Army recognises that all human beings are made in God's image and are equal in intrinsic value. From the earliest days the Army has given women and men equality of opportunity; every rank and service is open to both sexes.

All Salvation Army worship services are open to everyone and all Salvation Army social welfare services are provided on a non-discriminatory basis. Salvationists are explicitly instructed to avoid class discrimination: The Salvation Army must not become so much of a middle-class movement that it forgets 'the rock whence it is hewn'. It is called to proclaim salvation to all classes, but its special glory should be its concern for and its ability to appeal to the lowest and most forgotten, and to be their champion in every respect. Salvation Army Symbols | The Salvation Army The Salvation Army Symbols of The Salvation Army breadcrumb navigation: You are here: Symbols The Salvation Army has a number of different symbols which makes it recognizable to the general public. These include the Crest, the Red Shield, the uniform and the Army Flag. Today the shield is The Salvation Army’s highly recognisable logo, used across the world." Being a Salvationist Our worship meetings are open to anyone - there’s no need to wear a uniform to participate. Crest The Salvation Army has its own crest. The orginal design was produced by Captain William Ebdon in 1878, and appeared on the Salvation Army letterhead by 1879.

It is similar to the crest still in use today. Each part of the crest has a different meaning: The sun in the centre represents the light and fire of the Holy Spirit. The letter ‘S’ behind the cross stands for Salvation. The two swords represent the ‘war of salvation’. The seven shots at the bottom of the circle represent the truth of the gospel. The crown at the top of the crest, represents the crown of glory, which Salvationists believe God will give to all his ‘faithful soldiers’. Flag From its earliest days, the Salvation Army has used flags. In Heathen England in 1880, George Scott-Railton wrote; "The use of flags has done more than anyone could have imagined to bind all our soldiers together and to encourage and develop the spirit of enterprise and resolution." During the 1880s, many local corps were using flags of various kinds in their processions. General Booth saw the need for the movement to have one standard flag design. Early flags had a ‘sun’ in their centre, but from 1882 the standard flag has had a yellow star in its centre. This star represents the Holy Spirit.

The present star is also eight-pointed; the number has been varied from time to time but no significance has been attached to this. The crimson colour of the flag represents atonement, and the blue colour God’s chosen emblem of purity. The motto ‘Blood and Fire’ stands for the blood of Christ and the fire of the Holy Spirit. Shield As well as having a crest, the Salvation Army also uses a shield symbol. The shield represents the ‘fight’ of life on a ‘spiritual battlefield’ and that God is a shield to protect and save us. Metal shields were worn as badges by Salvationists from the early 1880s. Today the shield is the Salvation Army’s highly recognisable logo, used across the world. Uniform By 1878, when the Christian Mission became the Salvation Army, military terms and symbols had become standard across the movement. Church halls were now ‘corps’ and flags, badges, brass bands and uniforms were all used – together with a rank system for officers (indicated by uniform trimmings). The Salvation Army uniform did not became standardised until about 1880, when a navy blue serge uniform was introduced for both men and women.

Men wore a high neck tunic with a stiff collar over a scarlet jersey. Their headgear was a cap with a red band. Women wore long navy skirts and high neck tunics with white lace-edge collars. They also wore bonnets, which had been introduced by Catherine Booth. Due to economic necessity (officers and soldiers have always had to purchase their own uniforms, and in 1890 a uniform would cost on average, three week’s salary) many Salvationists wore their uniforms on any occasion where formal clothes would be expected. As Army work developed overseas, different uniforms were developed to adapt to local culture and climate. Variations included white, grey and beige uniforms – as well as sari uniforms with a Salvation Army sash. The uniform, which has changed and developed greatly over the years, is still worn today by Salvation Army soldiers and officers. Related Content

Question: ‘Blood and Fire’ is the motto of which charitable organisation?
Answer: Salvation Army